Codex of the African Church: the canons of the African councils after 397 93–132

Anonymous · Codex of the African Church: the canons of the African councils after 397 · 401–424 (collection of 419) · Carthage · 39 passages

Latin text: Bruns (1839) (Latin text: Bruns (1839), OCR of the archive.org scan).English: Claude (claude-opus-5-5), public domain (CC0).

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Chapter 93

93Bruns 1:181

Commonitorium fratribus Theasio et Evodio, legatis ex Carthaginensi concilio ad gloriosissimos religiosissimosque principes missis. Cum domini auxilio piissimos imperatores adierint, ut eis insinuent, quemadmodum plena fiducia secundum superioris anni concilium Donatistarum praepositi actis municipalibus sunt conventi, ut si confiderent de assertionibus suis, electis ex suo numero aliquibus idoneis, nobiscum pacifice conferrent et mansuetudine christiana, si quid veritatis tenerent, non ambigerent demonstrare, quo ita sinceritas catholica, quae jam pridem superioribus temporibus claruit, nunc quoque per imperitiam vel pertinaciam resistentibus innotesceret. Sed quia diffidentia premebantur, nihil pene ausi sunt respondere. Unde quia impletum est erga eos episcopale ac pacificum officium, et illi qui veritati respondere nequiverunt, ad immanes violentias sunt conversi, ita ut multos episcopos multosque clericos (ut de laicis taceamus) insidiis oppresserint, ecclesias etiam aliquas invaserint, aliquas invadere pertemtaverint: ipsorum jam clementiae est consulere, ut ecclesia catholica, quae eos religiose utero in Christo genuit et fidei firmitate nutrivit, eorum etiam prospectione muniatur, ne temerarii homines religiosis temporibus infirmos populos terrendo praevaleant, quoniam seducendo depravare non possunt. Nota est enim et saepe legibus conclamata circumcellionum, qua furit, detestabilis manus, quae etiam ipsorum religiosissimorum supra principum frequentibus sanctionibus condemnata est, adversus quorum furorem possimus non insolita nec e scripturis sanctis aliena impetrare praesidia, quando apostolus Paulus, sicut in apostolorum actibus fidelibus notum est, factiosorum conspirationem militari etiam submovit auxilio. Sed nos illud poscimus, ut catholicis ecclesiarum ordinibus per civitates singulas et vicinorum quorumque possessorum per diversa loca sine ulla dissimulatione tuitio praebeatur. Simul etiam petendum, ut illam legem, quae a religiosae memoriae eorum patre Theodosio de auri libris decem in ordinatores vel ordinatos haereticos seu etiam in possessores, ubi eorum congregatio deprehenditur, promulgata est, ita deinceps confirmari praecipiant, ut in eos valeat, contra quos propter eorum insidias catholici provocati contestationem deposuerint, ut hoc saltem terrore e schismatica vel haeretica pravitate desciscant, qui consideratione aeterni supplicii emendati corrigique dissimulant. Petendum etiam, ut lex, quae haereticis ex donationibus vel ex testamentis aliquid capiendi vel relinquendi denegat facultatem, ab eorum quoque pietate hactenus repetatur, ut eis relinquendi vel sumendi jus adimat, qui pertinaciae furore coecati in Donatistarum errore perseverare voluerint. Ceterum illis, qui consideratione unitatis et pacis se corrigere voluerint, absque interdicto hujus legis capiendae haereditatis aditus pateat, si adhuc in errore haeretico constitutis aliquid ante donationis vel haereditatis obvenit. His sane exceptis, qui lite pulsati putaverint ad catholicam transeundum, quia de talibus credibile est; non metu coelestis judicii potius quam terreni commodi aviditate unitatem catholicam praeoptasse. Ad haec autem omnia praesidio opus est potestatum suarum quarumcumque provinciarum: sane pro utilitatibus ecclesiae quidquid intellexerint prodesse, agendi et imperandi liberam decernimus legationem. Illud praeterea cunctis nobis placuit, ut literae de coetu nostro ad gloriosissimos imperatores et eminentissimas potestates dirigantur, quibus instruantur nostro omnium consensu ad beatissimum comitatum legatos e nobis esse directos. Sed quia iisdem literis ab omnibus subscribi tardissimum est, ne singulorum subscriptionibus eaedem epistolae onerentur, petimus, frater Aureli, ut iisdem, tua caritas nostro omnium nomine subscribere dignetur. Et subscripserunt: Aurelius episcopus ecclesiae Carthaginensis huic decreto consensi et subscripsi. — Similiter et ceteri episcopi subscripserunt. Literae etiam ad judices mittendae sunt, ut donec dominus legatos ad nos redire permittat, tuitiones per ordines civitatum et possessores praediorum ecclesiae catholicae impertiant. Adjungendum etiam de Equitio, ut improbitas ejus, qua sibi jus sacerdotum improbissime vindicat, ab Hipponensi Diaretorum dioecesi secundum statuta imperatorum repellatur, Literae etiam ad episcopum Romanae ecclesiae commendatione legatorum mittendae sunt, vel ad alios, ubi fuerit imperator. Et subscripserunt: Item Aurelius episcopus ecclesiae Carthaginensis huic decreto consensi et praelecto subscripsi. Similiter et ceteri episcopi subscripserunt. In hac synodo quae statuta sunt, brevis declarat adnexus. Stilicone II. et Anthemio viris clarissimis consulibus, X. Kalendas Septembris, Carthagine in basilica regionis secundae. Hujus concilii gesta ideo non ex integro descripsi, quoniam magis ea, quae in tempore necessaria fuerunt, quam aliqua generalia constituta sunt, sed ad instructionem studiosorum ejusdem concilii brevem digessi.

Memorandum for the brothers Theasius and Evodius, legates sent from the council of Carthage to the most glorious and most religious princes. When, with the Lord's help, they have come before the most pious emperors, they are to explain to them how, in full confidence, according to the council of the previous year, the heads of the Donatists were summoned by municipal records, so that, if they were confident of their assertions, they might choose some suitable men from their number and confer with us peaceably, and with Christian gentleness not hesitate to show any truth they held; so that the catholic sincerity, which long ago shone forth in earlier times, might now also become known to those who resist through ignorance or stubbornness. But because they were weighed down by distrust, they dared to answer almost nothing. Hence, since the episcopal and peaceful duty toward them has been fulfilled, and they, unable to answer the truth, have turned to monstrous violence, so that they have overwhelmed many bishops and many clerics by ambushes (to say nothing of the laity), and have even seized some churches and tried to seize others, it is now for their clemency to take care that the catholic church, which bore them religiously from her womb in Christ and nourished them in the firmness of the faith, may be protected by their foresight too, lest reckless men in religious times prevail by terrifying weak peoples, since they cannot corrupt them by seduction. For well known, and often cried out against in the laws, is the detestable band of the Circumcellions, with its fury, which has been condemned by the frequent sanctions of these most religious princes themselves; against whose fury we may seek protection neither unusual nor foreign to the holy Scriptures, since the apostle Paul, as is known to the faithful in the Acts of the Apostles, warded off a conspiracy of factious men even by military aid. But we ask this, that protection be given without any pretence to the catholic orders of the churches in each city, and by the neighbouring landowners in various places. At the same time it must be asked that the law promulgated by their father Theodosius of religious memory, concerning ten pounds of gold against heretics who ordain or are ordained, or even against the owners of property where their congregation is found, be ordered to be confirmed henceforth so as to have force against those against whom the catholics, provoked by their ambushes, have lodged a protest; so that by this terror at least they may withdraw from schismatic or heretical depravity, who, though corrected by the thought of eternal punishment, pretend not to be corrected. It must also be asked that the law which denies to heretics the power of receiving or leaving anything by gifts or by wills be renewed by their piety too, so that it may take away the right of leaving or receiving from those who, blinded by the fury of stubbornness, have wished to persevere in the error of the Donatists. But to those who, considering unity and peace, have wished to correct themselves, let access to receiving an inheritance be open without the prohibition of this law, if anything by gift or inheritance came to them earlier while they were still in heretical error; except, of course, those who, when sued, thought they should pass over to the catholic church, since it is credible of such that they preferred catholic unity not from fear of the heavenly judgment but from greed for earthly advantage. For all this the protection of the authorities of each of the provinces is needed. Indeed, we decree that the legation is free to act and request whatever they understand to benefit the church. This also pleased all of us: that letters be sent from our assembly to the most glorious emperors and the most eminent authorities, informing them that legates have been sent from among us with the consent of all of us to the most blessed court. But since it is very slow for all to subscribe these letters, so that the letters may not be burdened with the subscriptions of each, we ask, brother Aurelius, that your love deign to subscribe them in the name of all of us. And they subscribed: I, Aurelius, bishop of the church of Carthage, have consented to this decree and have subscribed. Likewise the other bishops also subscribed. Letters are also to be sent to the judges, so that, until the Lord allows the legates to return to us, they may grant protection to the catholic church through the town councils and the owners of estates. It must be added also concerning Equitius, that his wickedness, by which he most wickedly claims for himself the right of the priesthood, be driven out from the diocese of Hippo Diarrhytus according to the statutes of the emperors. Letters are also to be sent to the bishop of the Roman church commending the legates, or to others where the emperor may be. And they subscribed: likewise, I, Aurelius, bishop of the church of Carthage, have consented to this decree and, after it was read, have subscribed. Likewise the other bishops also subscribed. What was decreed at this synod a short appendix declares. In the second consulship of Stilicho and that of the most illustrious Anthemius, on the tenth day before the Kalends of September, at Carthage, in the basilica of the second region. I have not copied the proceedings of this council in full because things necessary for the time were decided rather than any general rules; but for the instruction of the studious I have arranged a brief summary of the same council.

Acts 23:12 (allusion, high confidence)

Notes and citation

Summary: The instructions to the legates of 404: they are to ask the emperors for protection against Donatist violence and the Circumcellions and for the enforcement of the laws against heretics.

"Paul … warded off a conspiracy … by military aid": Acts 23:12–24. The law of Theodosius I imposing a fine of ten pounds of gold on heretical clergy is Codex Theodosianus 16.5.21 (392). The requests are the council's own and are translated as written.
The last sentences are the notice of the council of Carthage, 23 August 405, and the compiler's remark introducing his summary (item 94).

Notes on the original text

Digital text corrected (OCR debris or slip in the digital text (line-start quotation marks, note letters, broken words, misread letters)): superioris ani concilium → superioris anni concilium; convenü, → conventi,; confiderent' → confiderent; vel, → vel; imple-, tum → impletum; episcopale ác pacificum → episcopale ac pacificum; nequiverunt, ed immanes → nequiverunt, ad immanes; suht → sunt; - S9nveRSi, ifa ut → conversi, ita ut; taccamus) → taceamus); eoclesias → ecclesias; elefaentiae → clementiae; eeclesia → ecclesia; 14ero → utero; Chriseo → Christo; figmitate → firmitate; prospeectione → prospectione; munistur, → muniatur,; homineg → homines; tempori bus → temporibus; terreudo → terrendo; Üepravare mon possunt. → depravare non possunt.; furunt, → furit,; eíiam → etiam; relipiosissimorum → religiosissimorum; suprg → supra; principum,frequentibus → principum frequentibus; sam»eLionibus → sanctionibus; gondemnata → condemnata; possi- 4nu8 nen insolita → possimus non insolita; prae- ' Miádia, → praesidia,; Rdelibus → fidelibus; faetiosorumcopspirationem → factiosorum conspirationem; militan → militari; ecclearum → ecclesiarum; quorum que → quorumque; quae 4 religiosae → quae a religiosae; deprehendifur, → deprehenditur,; in eeg valeat, → in eos valeat,; catholici, → catholici; hae-: relica → haeretica; quae. → quae; testementis → testamentis; eerum → eorum; queque → quoque; haetenus → hactenus; adinat, → adimat,; perseve- - rae voluerint Ceterum → perseverare voluerint. Ceterum; ills, qwi consideratione → illis, qui consideratione; -unitatig → unitatis; - constitutis → constitutis; obvenit his Sane → obvenit. His sane; Yllud → Illud; in- BSiruantur → instruantur; nostre → nostro; eubscripserunt: → subscripserunt:; huic. → huic; Similiter. → Similiter; efiam → etiam; dónec → donec; legatos ed nos → legatos ad nos; ca- ' tholicae → catholicae; commendatiene → commendatione; legatornym → legatorum; ales, → alios,; faerit → fuerit; imperater. → imperator.; subscripserunt; → subscripserunt:; Kurelius → Aurelius; Coerthaginensis → Carthaginensis; huie → huic; decreto consensi e£ praeleeto → decreto consensi et praelecto; subscripserunt. In. hac → subscripserunt. In hac; sysodo → synodo; eunt, → sunt,; adnezus. Stilicone H. et → adnexus. Stilicone II. et; sunt, eed ad → sunt, sed ad; énstructionem → instructionem; concilié → concilii.

Topics: Heresy, Persecution

Cite (SBL): Cod. can. eccl. Afr. 93 (Bruns 1:181; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-93). (abbreviation not yet checked)

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Translation: Translated by Claude from the Latin (Bruns 1839; noisy OCR); compared afterwards with NPNF² 14 ('The Code of Canons of the African Church'), which uses the same Justellus numbers.

Chapter 94

94Bruns 1:183

Ut libera legatio ab omnibus provinciis ad concilium dirigatur. Ad Mizonium legati et literae propter liberam dirigendam legationem destinari praeceptae sunt: ut quia apud Carthaginem tantum unitas facta est, dentur etiam literae ad judices, ut et aliis provinciis et civitatibus operam impendi jubeant unitati: ut gratiarum actiones de Carthaginensi ecclesia pro universa Africa de exclusione Donatistarum cum episcoporum literis ad comitatum mittantur. Recitatae sunt literae papae Innocentii: ut episcopi ad transmarina pergere facile non debeant, quod hoc ipsum episcoporum sententiis confirmatur: ut propter gratiarum actionem et exclusionem Donatistarum duo clerici ecclesiae Carthaginensis ad comitatum mittantur.

That a free legation be sent from all the provinces to the council. Legates and letters were ordered to be sent to Mizonius on account of sending a free legation; that, since unity has been achieved only at Carthage, letters also be given to the judges, so that they order effort to be spent on unity in the other provinces and cities too; that thanks be sent to the court from the church of Carthage on behalf of all Africa for the exclusion of the Donatists, with letters of the bishops. The letters of Pope Innocent were read: that bishops ought not lightly go overseas, which is confirmed by the very sentences of the bishops; that, for the giving of thanks and the exclusion of the Donatists, two clerics of the church of Carthage be sent to the court.

Notes and citation

Summary: The compiler's brief summary of the council of 405: legations, letters to the magistrates on unity, thanks to the emperors for the edict against the Donatists, and Innocent's letter discouraging bishops' journeys overseas.

The "brief summary" (brevis causarum) announced at the end of item 93, for the council of Carthage of 23 August 405. "The exclusion of the Donatists": the edict of unity of 405. Mizonius was a bishop of Byzacena.

Notes on the original text

Digital text corrected (OCR debris or slip in the digital text (line-start quotation marks, note letters, broken words, misread letters)): Mixonium → Mizonium; dirisendam → dirigendam; Jubeant → jubeant; ecclesia ro universa → ecclesia pro universa; Tnocentii: → Innocentii:.

Topics: Heresy, Church office

Cite (SBL): Cod. can. eccl. Afr. 94 (Bruns 1:183; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-94). (abbreviation not yet checked)

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Translation: Translated by Claude from the Latin (Bruns 1839; noisy OCR); compared afterwards with NPNF² 14 ('The Code of Canons of the African Church'), which uses the same Justellus numbers.

Chapter 95

95Bruns 1:184

Placuit ut non sit ultra fatigandis fratribus anniversaria necessitas, sed quoties exegerit causa communis, id est totius Africae, undecumque ad hanc sedem de hac re datae literae fuerint, congregandam esse synodum in ea provincia, ubi opportunitas persuaserit; causae autem quae communes non sunt, in suis provinciis judicentur. [96] Si autem fuerit provocatum, eligat, qui provocaverit, judices, et cum eo et ille contra quem provocaverit, ut ab ipsis deinceps nulli liceat provocare. Cum universae legationes diversarum provinciarum allegarentur, gratissime acceptae sunt, id est Numidiarum, Byzacenorum, Maurorum Sitiphensium itemque Caesariensium et Tripolitanorum. Placuit praeterea ut executores in omnibus desideriis quae habet ecclesia quinque postulentur, qui in diversis provinciis impertiantur.

It was decided that there should no longer be a yearly obligation wearying the brothers, but that, whenever a common cause, that is, of all Africa, requires it, and letters have been sent from anywhere to this see about the matter, a synod should be gathered in that province where convenience suggests; but causes that are not common are to be judged in their own provinces. [96] But if an appeal has been made, let the one who appealed choose judges, and with him the one against whom he appealed, so that from them no one may appeal any further. When all the legations of the various provinces were presented, they were very gladly received, namely those of the Numidians, the Byzacenes, the Mauri of Sitifis, and likewise of Caesariensis and of Tripolitania. It was decided moreover that five executors be requested for all the needs that the church has, to be assigned in the various provinces.

Notes and citation

Summary: The general African council is no longer to meet yearly but only when a common cause requires; there is no further appeal from judges chosen by both parties; five executors are requested for the church's needs.

Item 96 begins inside this staged ref; its numeral and heading ("That there be no appeal from chosen judges") are removed and the start is marked [96]. Two further sub-headings in the text ("On the legations of the various provinces", "On the executors of the church") are removed.
"Executors" (executores): officials to act for the church in legal matters.

Notes on the original text

Digital text corrected (OCR debris or slip in the digital text (line-start quotation marks, note letters, broken words, misread letters)): sedem: → sedem; persuaserit;; → persuaserit;; judicentur Y XCVFI. → judicentur.; Ut ab electis. judicibus provocare nom liceat. → [96]; De legationibus diversarum provinciarum.. Cum → Cum; GCaesariensium → Caesariensium; Trípolitanorum, bj De executoribus ecclesiae s), → Tripolitanorum.; postulentan,; → postulentur,; in diversis pos ciis ) → in diversis provinciis.

Topics: Church office

Cite (SBL): Cod. can. eccl. Afr. 95 (Bruns 1:184; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-95). (abbreviation not yet checked)

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Translation: Translated by Claude from the Latin (Bruns 1839; noisy OCR); compared afterwards with NPNF² 14 ('The Code of Canons of the African Church'), which uses the same Justellus numbers.

95.0Bruns 1:183

In hoc concilio quaedam de constitutis superioribus corriguntur. Gloriosissimis imperatoribus Honorio VII. et Theodosio II. augustis consulibus, Idibus Juliis, Carthagine in basilica regionis secundae, cum Aurelius episcopus una cum episcopis suis consedisset, adstantibus diaconis, ait: Quoniam constitutum fuerat in concilio Hipponensi, ut singulis annis contraheretur concilium Africae plenarium, non tantum hic apud Carthaginem, verum etiam per diversas provincias suo ordine, et hoc reservatum est, ut indiceremus aliquando in Numidia, aliquando in Byzacio; at hoc laboriosum omnibus fratribus visum est.

At this council certain things of the earlier decrees are corrected. In the consulship of the most glorious emperors Honorius, for the seventh time, and Theodosius, for the second time, Augusti, on the Ides of July, at Carthage, in the basilica of the second region, when Bishop Aurelius had taken his seat together with his bishops, the deacons standing by, he said: "Since it had been decreed at the council of Hippo that a plenary council of Africa should be convened every year, not only here at Carthage but also in the various provinces in their turn, and this was reserved, that we should announce it sometimes in Numidia, sometimes in Byzacena; but this has seemed burdensome to all the brothers."

Notes and citation

Summary: Opening of the council of Carthage of 407, which revises the rule of an annual plenary council.

Carthage, 407 (the seventh consulship of Honorius and second of Theodosius II).

Notes on the original text

Digital text corrected (OCR debris or slip in the digital text (line-start quotation marks, note letters, broken words, misread letters)): quaedam de' constitutis → quaedam de constitutis; |» corriguntur., → corriguntur.; 'Theodosio → Theodosio; censedisset, → consedisset,; consütutum → constitutum; efiam → etiam; et hoe reservatum → et hoc reservatum; indiceremns → indiceremus.

Topics: Church office

Cite (SBL): Cod. can. eccl. Afr. 95.0 (Bruns 1:183; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-95-0). (abbreviation not yet checked)

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Translation: Translated by Claude from the Latin (Bruns 1839; noisy OCR); compared afterwards with NPNF² 14 ('The Code of Canons of the African Church'), which uses the same Justellus numbers.

Chapter 97

97Bruns 1:184

Placuit etiam ut petant ex nomine provinciarum omnium legati perrecturi, Vincentius et Fortunatianus, a gloriosissimis imperatoribus, ut dent facultatem defensores constituendi Scholasticos, qui in actu sunt vel in munere defensionis causarum, ut more sacerdotum provinciae iidem ipsi qui defensionem ecclesiarum susceperint habeant facultatem pro negotiis ecclesiarum, quoties necessitas flagitaverit, vel ad obsistendum obrepentibus vel ad necessaria suggerenda ingredi judicum secretaria. Placuit ut legationem liberam habeant ad comitatum missi delecti legati. Protestatos esse praeterea Mauros Caesarienses constat, Primosum per principales civitatis Tiganensis conventum literis eorum fuisse, ut secundum principalia scita plenario concilio sui praesentiam faceret, et ut oportuit requisitus Primosus repertus non est, sicuti diaconi renunciaverunt. Sed quia poposcerunt iidem Mauri, de plenario concilio oportere literas destinari ad venerabilem fratrem senem Innocentium, has placuit mitti, ut agnoscat requisitum Primosum in concilio et minime fuisse repertum. [98] Placuit et illud, ut plebes, quae nunquam habuerunt proprios episcopos, nisi ex concilio plenario uniuscujusque provinciae et primatis atque consensu ejus, ad cujus dioecesim eaedem ecclesiae pertinebat, decretum fuerit, minime accipiant.

It was decided also that the legates who are to go, Vincent and Fortunatianus, ask the most glorious emperors in the name of all the provinces to grant the power of appointing as defenders advocates who are in practice or in the office of pleading causes; so that, after the manner of the priests of the province, the same men who have undertaken the defence of the churches may have the power, for the business of the churches, whenever necessity demands, to enter the chambers of the judges either to resist those who encroach or to suggest what is necessary. It was decided that the chosen legates sent to the court have a free legation. It is established moreover that the Mauri of Caesariensis protested that Primosus had been summoned by their letters through the leading men of the city of Tigava, to present himself at the plenary council according to the decrees of the principals; and, having been sought as was proper, Primosus was not found, as the deacons reported. But since the same Mauri asked that letters ought to be sent from the plenary council to the venerable brother, the old man Innocent, it was decided that these be sent, so that he may know that Primosus was sought in the council and was not found. [98] This too was decided: that peoples that have never had their own bishops are by no means to receive them unless it has been decreed by the plenary council of each province, and of the primate, and with the consent of him to whose diocese the same churches belonged.

Notes and citation

Summary: The emperors are to be asked for church advocates with access to the courts; Primosus, summoned, failed to appear; districts without bishops receive them only by decree of the provincial council and consent of their bishop.

"Advocates" renders Scholasticos (lawyers). "The old man Innocent": probably the senior bishop of Mauretania Caesariensis, not the pope (uncertain). Sub-headings in the text ("That the legation be free", "Protest of the Mauretanian bishops concerning Primosus") are removed.
Item 98 begins inside this staged ref; its numeral and heading ("On peoples that never had bishops") are removed and the start is marked [98].

Notes on the original text

Digital text corrected (OCR debris or slip in the digital text (line-start quotation marks, note letters, broken words, misread letters)): unperatoribus, → imperatoribus,; qui. → qui; suggeron à → suggerenda; in- ' gredi → ingredi; secretaria. - Ut, sit legatio libera. → secretaria.; coinitatum → comitatum; Protestatio Maurórum pontificum 'de Primoso. ' PProtestatos → Protestatos; 'higanensis → Tiganensis; concilio et. minime → concilio et minime; repertum.. → repertum.; KCVIII. De plebibus, quae nunquam episcopos habuerunt. → [98]; misi → nisi; uniscejusque → uniuscujusque; provisre ciae → provinciae; primas → primatis; cujus dioecesim ee- dem ecclesia pertinebat, → cujus dioecesim eaedem ecclesiae pertinebat,; accipiant: → accipiant..

Topics: Church office

Cite (SBL): Cod. can. eccl. Afr. 97 (Bruns 1:184; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-97). (abbreviation not yet checked)

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Translation: Translated by Claude from the Latin (Bruns 1839; noisy OCR); compared afterwards with NPNF² 14 ('The Code of Canons of the African Church'), which uses the same Justellus numbers.

Chapter 99

99Bruns 1:185

Sane ut illae plebes, quae conversae sunt a Donatistis et habuerunt episcopos, sine dubio inconsulto concilio habere mereantur; quae autem plebes habuerunt episcopum, et eo defuncto voluerint non episcopum proprium habere, sed ad alicujus episcopi dioecesim pertinere, non eis esse denegandum. Nec non et illud suggestum est, quod plebes ante legem imperatorum de unitate latam quicumque converterunt episcopi ad catholicam, ipsi eas obtinere debeant: verum a lege unitatis et deinceps oporteat universas ecclesias vindicare sibi episcopos catholicos eorum locorum, ad quos loca sub haereticis pertinebant vel conversorum ad catholicam vel non conversorum haereticorum, et dioeceses, et si qua forte sunt instrumenta ecclesiae vel ad ejus jus pertinentia. Qui vero aliqua usurpaverunt post legem, usurpata conventi restituant.

But that those peoples which have been converted from the Donatists and had bishops should without doubt be allowed to have them without consulting the council; but peoples that had a bishop and, when he died, wished not to have a bishop of their own but to belong to the diocese of some bishop, this is not to be denied them. This too was proposed: that whatever bishops converted peoples to the catholic church before the law of the emperors on unity was issued should keep them; but from the law of unity onward, all the churches, and the dioceses, and any documents of the church or things belonging to its right, ought to be claimed by the catholic bishops of those places to which the places belonged under the heretics, whether of those converted to the catholic church or of heretics not converted. Those who have usurped anything after the law are to be summoned and restore what they usurped.

Notes and citation

Summary: Converted Donatist congregations with bishops may keep them; after the edict of unity, Donatist churches and property pass to the catholic bishop of the place.

"The law of the emperors on unity": the edict of 405.

Notes on the original text

Digital text corrected (OCR debris or slip in the digital text (line-start quotation marks, note letters, broken words, misread letters)): Sene → Sane; Donatistia → Donatistis; dioecesim. → dioecesim; Nec: → Nec; ime peratorum. → imperatorum; episcopi ed catholicam, → episcopi ad catholicam,; episco pos → episcopos; locerum, → locorum,; sub-haereticis → sub haereticis; usufpte» verunt → usurpaverunt.

Topics: Church office, Heresy

Cite (SBL): Cod. can. eccl. Afr. 99 (Bruns 1:185; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-99). (abbreviation not yet checked)

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Translation: Translated by Claude from the Latin (Bruns 1839; noisy OCR); compared afterwards with NPNF² 14 ('The Code of Canons of the African Church'), which uses the same Justellus numbers.

Chapter 100

100Bruns 1:185

Ad suggestionem vel postulationem episcopi Maurentii, cum lecta fuisset scheda quam obtulit episcopus Placentinus, qui personam legati Numidarum gestabat, sententia ejusdem Placentini recitata est in conspectu episcoporum, et cum quaererentur hi quos adesse voluit a diaconis pro foribus, id est seniores a Nova Germania, ac minime invenirentur secundo vel tertio requisiti: propterea censuit sanctum concilium, ut literae ad eundem senem Xantippum praerogentur, quo noverit voluntati plebis memoratae nullo modo injuriam episcopi succumbendum. Maurentius episcopus dixit: Quoniam requisiti sunt seniores a Nova Germania secundo ac tertio et non sunt inventi, quibus praeceptum erat a primate, ut occurrerent ad venerabile concilium quod nunc agitur Idibus Juniis, sui absentiam procurarunt: idcirco decernat ex hac re aliquid sanctitas vestra, ne sub molestia calumniae ipsorum innocens videar laborare. Concilium sanctum statuit, debuisse quidem secundum censuram sacerdotalem ex hoc concilio adversus contumaces ferri sententiam, sed quia mansuetudo ecclesiastica servanda est in omnibus causis, promissae sunt literae ad senem Xantippum, ut noverit judices de concilio electos sine dilatione considerare debere in civitate Thubursicensi, ut negotio congruum adhibeatur examen. Maurentius episcopus dixit: Judices peto sanctum senem Xantippum, sanctum Augustinum, Florentium, Theasium, Sampsychium, Secundum et Possidium; hos decerni mihi jubeatis. Sanctum concilium concessit judices postulatos, reliquos autem judices ad complendum numerum necessarios eligentibus ipsis senioribus e Nova Germania, senex Xantippus curavit decernere.

At the suggestion or request of Bishop Maurentius, when the paper which Bishop Placentinus, who acted as legate of the Numidians, presented had been read, the sentence of the same Placentinus was read in the presence of the bishops; and when those whom he wished to be present, namely the elders from Nova Germania, were sought by the deacons outside the doors and were not found when sought a second or third time, the holy council therefore resolved that letters be sent to the same old man Xantippus, so that he may know that the bishop is by no means to give way to the will of the said people, to his injury. Bishop Maurentius said: "Since the elders of Nova Germania were sought a second and third time and were not found, who had been ordered by the primate to come to the venerable council now being held on the Ides of June, they have contrived their absence; therefore let your holiness decree something on this matter, lest I, an innocent man, seem to labour under the trouble of their false charges." The holy council decreed that a sentence ought indeed to have been passed against the contumacious by this council, according to priestly censure; but because the gentleness of the church must be kept in all causes, letters were promised to the old man Xantippus, so that he may know that the judges chosen from the council ought without delay to sit in the city of Thubursicum, so that a proper examination may be applied to the matter. Bishop Maurentius said: "I ask for as judges the holy old man Xantippus, holy Augustine, Florentius, Theasius, Samsucius, Secundus, and Possidius; order these to be appointed for me." The holy council granted the judges requested; and the old man Xantippus took care to appoint the other judges needed to complete the number, the elders of Nova Germania themselves choosing them.

Notes and citation

Summary: The case of Bishop Maurentius against the elders of Nova Germania is sent to judges, including Augustine, at Thubursicum.

The case is that of Maurentius, bishop of Thubursicum, accused by the elders of his people at Nova Germania. The text of the opening sentence is loosely constructed; translated by sense. "Sampsychium" is taken as Samsucius of Turris (uncertain).

Notes on the original text

Digital text corrected (OCR debris or slip in the digital text (line-start quotation marks, note letters, broken words, misread letters)): episoopi → episcopi; dixit:,Quoniam → dixit: Quoniam; seniores à Nova → seniores a Nova; Germaniae → Germania; sanctitas vestra, no sub.molestia-calumnise → sanctitas vestra, ne sub molestia calumniae; jnnecens → innocens; statuij, → statuit,; contume- ces → contumaces; Sententiam, → sententiam,; dilatone → dilatione; 'Thubursicemsi, → Thubursicensi,; 'Theasium, → Theasium,; concemit. → concessit; jedices: → judices; pentulates, → postulatos,; autem judices ed. complendum → autem judices ad complendum; mumaeruw → numerum; Germanis, → Germania,.

Topics: Church office

Cite (SBL): Cod. can. eccl. Afr. 100 (Bruns 1:185; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-100). (abbreviation not yet checked)

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Translation: Translated by Claude from the Latin (Bruns 1839; noisy OCR); compared afterwards with NPNF² 14 ('The Code of Canons of the African Church'), which uses the same Justellus numbers.

Chapter 101

101Bruns 1:186

Placuit etiam ut de dissensione Romanae atque Alexandrinae ecclesiae ad sanctum papam Innocentium scribatur, quo utraque ecclesia intra se pacem, quam praecepit dominus, teneat.

It was decided also that a letter be written to the holy Pope Innocent concerning the dissension between the Roman and Alexandrian churches, so that each church may keep among themselves the peace which the Lord commanded.

John 14:27 (allusion, medium confidence)

Notes and citation

Summary: Pope Innocent is to be asked to restore peace between the churches of Rome and Alexandria.

The breach arose from the deposition of John Chrysostom (404). "The peace which the Lord commanded": John 14:27.

Notes on the original text

Digital text corrected (OCR debris or slip in the digital text (line-start quotation marks, note letters, broken words, misread letters)): Alexandringe → Alexandrinae; atraque → utraque; £eneat. → teneat..

Topics: Church office

Cite (SBL): Cod. can. eccl. Afr. 101 (Bruns 1:186; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-101). (abbreviation not yet checked)

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Translation: Translated by Claude from the Latin (Bruns 1839; noisy OCR); compared afterwards with NPNF² 14 ('The Code of Canons of the African Church'), which uses the same Justellus numbers.

Chapter 102

102Bruns 1:186

Placuit ut secundum evangelicam et apostolicam disciplinam neque dimissus ab uxore neque dimissa e marito alteri coniungatur, sed ita maneant aut sibimet reconcilientur; quod si contempserint, ad poenitentiam redigantur, in qua causa legem imperialem petendum est promulgari.

It was decided that, according to the discipline of the Gospel and the Apostle, neither a man dismissed by his wife nor a woman dismissed by her husband may be joined to another, but they are to remain so or be reconciled to each other; and if they despise this, they are to be brought to penance; in which matter an imperial law is to be requested to be promulgated.

1 Cor 7:11 (allusion, high confidence) · 1 Cor 7:10 (allusion, high confidence) · Mark 10:11 (allusion, medium confidence) · Mark 10:12 (allusion, medium confidence) · Luke 16:18 (allusion, medium confidence) · Matt 19:9 (allusion, medium confidence) · Matt 5:32 (allusion, medium confidence)

Notes and citation

Summary: Neither a husband nor a wife who has been put away may marry another; they must remain unmarried or be reconciled, or be put under penance.

Translated as written. The canon applies the same rule to both sexes and does not make an exception for the cause of the separation. "Remain so or be reconciled" follows 1 Cor 7:10–11; "the discipline of the Gospel" refers to the sayings of Jesus on divorce (Mark 10:11–12; Luke 16:18; Matt 5:32; 19:9).
"Penance" (poenitentia): the public discipline of the church.

Notes on the original text

Digital text corrected (OCR debris or slip in the digital text (line-start quotation marks, note letters, broken words, misread letters)): discipline → disciplinam; qua. → qua.

Topics: Divorce, Remarriage, Marriage, Divorce and remarriage

Cite (SBL): Cod. can. eccl. Afr. 102 (Bruns 1:186; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-102). (abbreviation not yet checked)

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Translation: Translated by Claude from the Latin (Bruns 1839; noisy OCR); compared afterwards with NPNF² 14 ('The Code of Canons of the African Church'), which uses the same Justellus numbers.

Chapter 103

103Bruns 1:186

Placuit etiam hoc, ut preces quae probatae fuerint in concilio sive praefationes sive commendationes seu manus impositiones ab omnibus celebrentur, nec aliae omnino contra fidem praeferantur, sed quaecumque a prudentioribus fuerint collectae dicantur.

This too was decided: that the prayers which have been approved in council, whether prefaces, or commendations, or impositions of hands, are to be used by all, and that no others at all contrary to the faith are to be brought forward; but whatever have been collected by the more prudent are to be said.

Notes and citation

Summary: Only liturgical prayers approved in council, or collected by the more prudent, are to be used.

"Prefaces, commendations, impositions of hands": parts of the eucharistic and other rites.

Notes on the original text

Digital text corrected (OCR debris or slip in the digital text (line-start quotation marks, note letters, broken words, misread letters)): fuerint In concilio → fuerint in concilio; auge → aliae; colleetae ! ! → collectae.

Topics: Prayer, Church office

Cite (SBL): Cod. can. eccl. Afr. 103 (Bruns 1:186; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-103). (abbreviation not yet checked)

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Translation: Translated by Claude from the Latin (Bruns 1839; noisy OCR); compared afterwards with NPNF² 14 ('The Code of Canons of the African Church'), which uses the same Justellus numbers.

Chapter 104

104Bruns 1:186

Placuit ut quicumque ab imperatore cognitionem judiciorum publicorum petierit, honore proprio privetur, si autem episcopale judicium ab imperatore postularit, nihil ei obsit.

It was decided that whoever asks the emperor for a hearing by the public courts is to be deprived of his own rank; but if he asks the emperor for an episcopal court, it is to do him no harm.

Notes and citation

Summary: A cleric who asks the emperor to have his case tried in the secular courts loses his rank; to ask for an episcopal court is permitted.

Notes on the original text

Digital text corrected (OCR debris or slip in the digital text (line-start quotation marks, note letters, broken words, misread letters)): judicioyum. → judiciorum; privetur, sj autem → privetur, si autem; episcopele → episcopale; nibil → nihil.

Topics: Church office

Cite (SBL): Cod. can. eccl. Afr. 104 (Bruns 1:186; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-104). (abbreviation not yet checked)

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Translation: Translated by Claude from the Latin (Bruns 1839; noisy OCR); compared afterwards with NPNF² 14 ('The Code of Canons of the African Church'), which uses the same Justellus numbers.

Chapter 105

105Bruns 1:187

ue autem non communicans in Africa, in transmarinis ad communicandum obrepserit, jacturam clericatus excipiat. [106] Placuit, ut quicumque ad comitatum ire voluerit in formata, quae ad urbis Romae ecclesiam mittitur, intimetur, ut inde etiam ad comitatum formatam accipiat, Quod si accipiens ad Romam tantummodo formatam et tacens necessitatem; qua ad comitatum illi pergendum est, voluerit statim ad comitatum pergere, a communione removeatur. Quod si ibi Romae ei repentina necessitas orta fuerit ad comitatum pergendi, alleget apud episcopum urbis Romae ipsam necessitatem, et de hoc rescripta ejusdem Romani episcopi perferat. Formatae autem, quae a primatibus vel a quibuscumque episcopis clericis propriis dantur, habeant diem paschae; quod si adhuc ejusdem anni paschae dies incertus est, ille praecedens adjungatur, quomodo solet post consulatum in publicis gestis adscribi. Placuit et illud, ut adversus Donatistas et paganos vel eorum superstitiones legati missi de hoc glorioso concilio quidquid utile perviderint de gloriosissimis principibus impetrent. Placuit etiam petitu omnium episcoporum, ut epistolis omnibus de concilio dandis sanctitas tua sola subscribat. Et subscripserunt: Aurelius episcopus Carthaginensis huic decreto consensi et praelecto subscripsi, Similiter et ceteri episcopi subscripserunt.

But whoever, not being in communion in Africa, creeps in to communion overseas is to suffer the loss of his clerical rank. [106] It was decided that whoever wishes to go to the court should state it in the letter of credence sent to the church of the city of Rome, so that from there too he may receive a letter of credence for the court. But if, receiving a letter of credence only for Rome and keeping silent about the necessity for which he must go to the court, he wishes to go straight to the court, he is to be removed from communion. But if a sudden necessity of going to the court has arisen for him there at Rome, let him state that necessity before the bishop of the city of Rome and bring back a written reply of the same Roman bishop about it. Letters of credence given by primates or by any bishops to their own clerics are to bear the day of Pascha; and if the day of Pascha of that year is still uncertain, the preceding one is to be added, in the way it is usually written in public records, "after the consulship". This too was decided: that the legates sent from this glorious council obtain from the most glorious princes whatever they see to be useful against the Donatists and the pagans and their superstitions. It was decided also, at the request of all the bishops, that your holiness alone subscribe all the letters to be given from the council. And they subscribed: I, Aurelius, bishop of Carthage, have consented to this decree and, after it was read, have subscribed. Likewise the other bishops also subscribed.

Notes and citation

Summary: Clerics excommunicated in Africa who take communion overseas lose their rank; clerics travelling to the court need letters of credence from Rome stating their purpose.

The first word of the item is damaged in the edition ("ue", probably for "Quisquis" or "Quisque"); translated by sense. Bruns's heading reads "On those who, not in communion in Africa, wish to creep in overseas".
Item 106 begins inside this staged ref; its numeral and heading ("That those going to the court make known their cause to the bishop of Carthage or of Rome") are removed and the start is marked [106].

Notes on the original text

Digital text corrected (OCR debris or slip in the digital text (line-start quotation marks, note letters, broken words, misread letters)): awtem → autem; comrmunicans → communicans; clerícatus → clericatus; excipiat., → excipiat.; CFI. Ut pergentes ad. comitatum. causan enam vel Carthagi | ve! Homeno pontifici insínyare procurent. → [106]; Plecmit, → Placuit,; woluert → voluerit; (onmata, → formata,; siism → etiam; aecipiens → accipiens; formatani → formatam; neeenseitatem; → necessitatem;; statim ed comitatum → statim ad comitatum; Quod si fbi Remae → Quod si ibi Romae; fuerit.ad → fuerit ad; pergesdi, → pergendi,; Romae' → Romae; necessitatem, ef de → necessitatem, et de; Romani) → Romani; episeopis → episcopis; adhue → adhuc; glo-. rioso → glorioso; gloriosissumis → gloriosissimis; omnium. → omnium; solg → sola; subscribat.. XKt subscripserunt: → subscribat. Et subscripserunt:; ceteii → ceteri; eubseripserunt. ] → subscripserunt..

Topics: Church office

Cite (SBL): Cod. can. eccl. Afr. 105 (Bruns 1:187; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-105). (abbreviation not yet checked)

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Translation: Translated by Claude from the Latin (Bruns 1839; noisy OCR); compared afterwards with NPNF² 14 ('The Code of Canons of the African Church'), which uses the same Justellus numbers.

Chapter 107

107Bruns 1:188

Gloriosissimis imperatoribus Honorio VII et Theodosio III. augustis consulibus, XVII. Kalendas Julias, Carthagine in basilica regionis secundae. In hoc concilio placuit, ut non sibi unus episcopus vindicet cognitionem. Gesta hujus concilii ideo non descripsi, quoniam provinciale non universale celebratum est.

In the consulship of the most glorious emperors Honorius, for the seventh time, and Theodosius, for the third time, Augusti, on the seventeenth day before the Kalends of July, at Carthage, in the basilica of the second region. At this council it was decided that no single bishop should claim a hearing for himself. I have not copied the proceedings of this council, because it was held as a provincial, not a general, council.

Notes and citation

Summary: A provincial council of 407 rules that no bishop may try a case alone; the compiler did not copy its proceedings.

The edition reads "Theodosius for the third time"; Honorius's seventh consulship (407) was shared with Theodosius II's second, so the date is uncertain.

Notes on the original text

Digital text corrected (OCR debris or slip in the digital text (line-start quotation marks, note letters, broken words, misread letters)): Gloriosiseimis → Gloriosissimis; Honorio VIL et → Honorio VII et; 'Theodosio → Theodosio; Julia$, → Julias,; cencilii ideo men descripsi, → concilii ideo non descripsi,; celebra- £unm → celebratum; est. l → est..

Topics: Church office

Cite (SBL): Cod. can. eccl. Afr. 107 (Bruns 1:188; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-107). (abbreviation not yet checked)

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Translation: Translated by Claude from the Latin (Bruns 1839; noisy OCR); compared afterwards with NPNF² 14 ('The Code of Canons of the African Church'), which uses the same Justellus numbers.

107.0Bruns 1:187

Concilium contra paganos et haereticos. Basso et Philippo viris clarissimis consulibus, XVI. Kalendas Julias, Carthagine in secretario basilicae restitutae. In hoc concilio legationem iterum suscepit Fortunatianus episcopus contra paganos et haereticos. Item concilium contra paganos et haereticos. Basso et Philippo viris clarissimis consulibus, III Idus Octobris, Carthagine in secretario basilicae restitutae. In hoc concilio susceperunt legationem Restitutus et Florentius episcopi contra paganos et haereticos, eo tempore quo Severus et Macarius occisi sunt, et propter eorum causam Evodius Theasius et Victor episcopi caesi sunt.

Council against the pagans and heretics. In the consulship of the most illustrious Bassus and Philippus, on the sixteenth day before the Kalends of July, at Carthage, in the sacristy of the Basilica Restituta. At this council Bishop Fortunatianus again undertook an embassy against the pagans and heretics. Likewise a council against the pagans and heretics. In the consulship of the most illustrious Bassus and Philippus, on the third day before the Ides of October, at Carthage, in the sacristy of the Basilica Restituta. At this council the bishops Restitutus and Florentius undertook an embassy against the pagans and heretics, at the time when Severus and Macarius were killed, and on their account the bishops Evodius, Theasius, and Victor were beaten.

Notes and citation

Summary: Notices of two councils of 408 (16 June and 13 October) sending embassies against pagans and heretics.

Carthage, 408 (Bassus and Philippus consuls). A run of garbled letters in the digitization is removed. The deaths of Severus and Macarius and the beating of the bishops refer to violence at the time, possibly the pagan riots at Calama (408); the identification is uncertain.

Notes on the original text

Digital text corrected (OCR debris or slip in the digital text (line-start quotation marks, note letters, broken words, misread letters)): restitutae. Im hoc → restitutae. In hoc; conira → contra; haeretíeos.. → haereticos.; conciliutn → concilium; haereticoa. → haereticos.; basiicae → basilicae; tiae quparsfopaxherqucteququn concilio → concilio; sugeeperünt → susceperunt; Restitutes → Restitutus; Flerentinosepi- copi → Florentius episcopi; 'Theasius e£ Victor → Theasius et Victor.

Topics: Persecution, Heresy

Cite (SBL): Cod. can. eccl. Afr. 107.0 (Bruns 1:187; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-107-0). (abbreviation not yet checked)

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Translation: Translated by Claude from the Latin (Bruns 1839; noisy OCR); compared afterwards with NPNF² 14 ('The Code of Canons of the African Church'), which uses the same Justellus numbers.

Chapter 108

108.0Bruns 1:188

Concilium contra Donatistas. Post consulatum gloriosissimorum imperatorum Honorii VIII. et Theodosii IV. augustorum, XVIII. Kalendas Julias, Carthagine in basilica regionis secundae. In hoc concilio legationem susceperunt contra Donatistas Florentinus, Possidius, Praesidius et Benenatus episcopi, eo tempore quo lex data est, ut libera voluntate quis cultum christianitatis exciperet.

Council against the Donatists. After the consulship of the most glorious emperors Honorius, for the eighth time, and Theodosius, for the fourth time, Augusti, on the eighteenth day before the Kalends of July, at Carthage, in the basilica of the second region. At this council the bishops Florentius, Possidius, Praesidius, and Benenatus undertook an embassy against the Donatists, at the time when a law was given that anyone might take up the worship of Christianity by free will.

Notes and citation

Summary: Notice of the council of 410 sending an embassy against the Donatists.

Carthage, 14 June 410. "A law … by free will": the edict of toleration of 409–410, soon revoked; the African bishops sought its withdrawal.

Notes on the original text

Digital text corrected (OCR debris or slip in the digital text (line-start quotation marks, note letters, broken words, misread letters)): contra. → contra; Cazthbagine → Carthagine; Prae- Bidius. → Praesidius.

Topics: Heresy

Cite (SBL): Cod. can. eccl. Afr. 108.0 (Bruns 1:188; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-108-0). (abbreviation not yet checked)

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Translation: Translated by Claude from the Latin (Bruns 1839; noisy OCR); compared afterwards with NPNF² 14 ('The Code of Canons of the African Church'), which uses the same Justellus numbers.

Chapter 109

109Bruns 1:188

Ut quicumque dixerit Adam primum hominem mortalem factum, ita ut sive peccaret sive non peccaret moreretur in corpore, hoc est de corpore exiret non peccati merito sed necessitate naturae, anathema sit.

That whoever says that Adam, the first man, was made mortal, so that whether he sinned or did not sin he would die in body, that is, would leave the body not by the merit of sin but by the necessity of nature, let him be anathema.

Rom 5:12 (allusion, medium confidence) · Gen 2:17 (echo, medium confidence)

Notes and citation

Summary: Anathema on whoever says that Adam would have died even without sin.

Against the Pelagian teaching that death is natural, not a penalty of sin (compare Rom 5:12).

Notes on the original text

Digital text corrected (OCR debris or slip in the digital text (line-start quotation marks, note letters, broken words, misread letters)): ita üt sive → ita ut sive; newessitate → necessitate.

Topics: Heresy

Cite (SBL): Cod. can. eccl. Afr. 109 (Bruns 1:188; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-109). (abbreviation not yet checked)

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Translation: Translated by Claude from the Latin (Bruns 1839; noisy OCR); compared afterwards with NPNF² 14 ('The Code of Canons of the African Church'), which uses the same Justellus numbers.

109.0Bruns 1:188

Gloriosissimis imperatoribus Honorio XII. et Theodosio VIII. consulibus, Kal. Majas, Carthagine in secretario basilicae Fausti, cum Aurelius episcopus in universali concilio consedisset adstantibus diaconis, placuit omnibus episcopis, quorum nomina et subscriptiones inditae sunt, in sancta synodo Carthaginensis ecclesiae constitutis:

In the consulship of the most glorious emperors Honorius, for the twelfth time, and Theodosius, for the eighth time, on the Kalends of May, at Carthage, in the sacristy of the Basilica of Faustus, when Bishop Aurelius had taken his seat in the general council, the deacons standing by, it was decided by all the bishops whose names and subscriptions are entered, assembled in the holy synod of the church of Carthage:

Notes and citation

Summary: Notice of the general council of Carthage of 1 May 418 against the Pelagians.

Carthage, 1 May 418. Bruns heads it (item 108, a rubric only) "Council against the heresy of Pelagius and Caelestius".

Notes on the original text

Digital text corrected (OCR debris or slip in the digital text (line-start quotation marks, note letters, broken words, misread letters)): 'Theodosio → Theodosio; «onsulibus, → consulibus,; eeclesiae → ecclesiae; constitutis: — ' - → constitutis:.

Topics: Heresy

Cite (SBL): Cod. can. eccl. Afr. 109.0 (Bruns 1:188; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-109-0). (abbreviation not yet checked)

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Translation: Translated by Claude from the Latin (Bruns 1839; noisy OCR); compared afterwards with NPNF² 14 ('The Code of Canons of the African Church'), which uses the same Justellus numbers.

Chapter 110

110Bruns 1:188

Item placuit, ut quicumque parvulos recentes ab uteris matrum baptizandos negat, aut dicit in remissionem quidem peccatorum eos baptizari, sed nihil ex Adam trahere originalis peccati, quod lavacro regenerationis expietur, unde fit consequens, ut in eis forma baptismatis in remissionem peccatorum non vera sed falsa intelligatur: anathema sit; quoniam non aliter intelligendum est quod ait apostolus: Per unum hominem peccatum intravit in mundum, et ita in omnes homines pertransiit, in quo omnes peccaverunt, nisi quemadmodum ecclesia catholica ubique diffusa semper intellexit. Propter hanc enim regulam fidei etiam parvuli, qui nihil peccatorum in seipsis adhuc committere potuerunt, ideo in peccatorum remissionem veraciter baptizantur, ut in eis regeneratione mundetur quod generatione traxerunt.

Also it was decided that whoever denies that little children newly from their mothers' wombs are to be baptized, or says that they are indeed baptized for the remission of sins but draw nothing of original sin from Adam to be expiated by the washing of regeneration, from which it follows that in them the form of baptism "for the remission of sins" is understood not as true but as false: let him be anathema. For what the Apostle says, "Through one man sin entered into the world, and so passed through to all men, in whom all sinned," is not to be understood otherwise than as the catholic church spread everywhere has always understood it. For on account of this rule of faith, even little children, who have not yet been able to commit any sins in themselves, are truly baptized for the remission of sins, so that what they drew by generation may be cleansed in them by regeneration.

Rom 5:12 (quotation, high confidence) · Titus 3:5 (allusion, high confidence)

Notes and citation

Summary: Anathema on whoever denies infant baptism or denies that infants are baptized for the remission of an original sin inherited from Adam.

Against the Pelagians. The quotation is Rom 5:12 in the Latin form "in quo omnes peccaverunt" ("in whom all sinned"), on which the argument rests; translated as quoted. "The washing of regeneration": Titus 3:5.

Notes on the original text

Digital text corrected (OCR debris or slip in the digital text (line-start quotation marks, note letters, broken words, misread letters)): baptizandgs. → baptizandos; ) peccaterum → peccatorum; non 1 → non; intraeit → intravit; geríransiit, → pertransiit,; — Propter → Propter; adbuc → adhuc; traxerunt. E → traxerunt..

Topics: Baptism, Heresy

Cite (SBL): Cod. can. eccl. Afr. 110 (Bruns 1:188; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-110). (abbreviation not yet checked)

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Translation: Translated by Claude from the Latin (Bruns 1839; noisy OCR); compared afterwards with NPNF² 14 ('The Code of Canons of the African Church'), which uses the same Justellus numbers.

Chapter 111

111Bruns 1:189

Item placuit, ut quicumque dixerit gratiam dei, qua justificatur homo per Jesum Christum dominum nostrum, ad solam remissionem peccatorum valere quae jam commissa sunt, non etiam ad adjutorium ut non committantur, anathema sit.

Also it was decided that whoever says that the grace of God, by which a man is justified through Jesus Christ our Lord, avails only for the remission of sins already committed, and not also for help that they may not be committed, let him be anathema.

Notes and citation

Summary: Anathema on whoever says that grace only forgives past sins and does not also help us not to sin.

The words before "Also it was decided" in the staged text are the end of Bruns's heading ("That the grace of God gives not only remission of sins but also help not to sin") and are removed.

Notes on the original text

Digital text corrected (OCR debris or slip in the digital text (line-start quotation marks, note letters, broken words, misread letters)): torum, sed etiam praestat adjutorium ne peccetur. Item → Item; justifieatur → justificatur; ane« thema → anathema.

Topics: Heresy

Cite (SBL): Cod. can. eccl. Afr. 111 (Bruns 1:189; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-111). (abbreviation not yet checked)

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Translation: Translated by Claude from the Latin (Bruns 1839; noisy OCR); compared afterwards with NPNF² 14 ('The Code of Canons of the African Church'), which uses the same Justellus numbers.

Chapter 112

112Bruns 1:189

Item quisquis dixerit eandem gratiam dei per Jesum Christum dominum nostrum propter hoc tantum nos adjuvare ad non peccandum, quia per ipsam nobis revelatur et aperitur intelligentia mandatorum, ut sciamus quid appetere, quid vitare debeamus, etiam facere diligamus, non autem per illam nobis praestari, ut quod faciendum cognoverimus agere valeamus; anathema sit. Cum enim dicat apostolus: Scientia inflat, caritas vero aedificat, valde impium est, ut credamus, ad eam quae inflat nos habere gratiam Christi, et ad eam quae aedificat non habere, cum sit utrumque donum dei, et scire quid facere debeamus et diligere ut faciamus; ut aedificante caritate scientia nos non possit inflare. Sicut autem de deo scriptum est: Qui docet hominem scientiam, ita etiam scriptum est: Caritas ex deo est.

Also, whoever says that the same grace of God through Jesus Christ our Lord helps us not to sin only in that through it the understanding of the commandments is revealed and opened to us, so that we know what we ought to seek and what to avoid, … and that it is not granted to us through it that we may be able to do what we have learned should be done, let him be anathema. For since the Apostle says, "Knowledge puffs up, but love builds up," it is very impious to believe that we have the grace of Christ for that which puffs up and not for that which builds up, since both are the gift of God, both to know what we ought to do and to love so as to do it, so that, love building up, knowledge cannot puff us up. And as it is written of God, "Who teaches man knowledge," so it is also written, "Love is from God."

1 Cor 8:1 (quotation, high confidence) · Ps 94:10 (93:10 LXX) (quotation, high confidence) · 1 John 4:7 (quotation, high confidence)

Notes and citation

Summary: Anathema on whoever says that grace only teaches us what to do and does not also give the love and power to do it.

Quotations: 1 Cor 8:1; Ps 94:10 (LXX 93:10); 1 John 4:7. A phrase in the middle ("etiam facere diligamus") does not fit the sentence as printed and is marked "…". The words before "Also" in the staged text are the end of Bruns's heading and are removed.

Notes on the original text

Digital text corrected (OCR debris or slip in the digital text (line-start quotation marks, note letters, broken words, misread letters)): agamus, sed etiam dilectionem nobis inspirat, ut quod scimus implere valeamus. | Item → Item; propter boc tantum → propter hoc tantum; ehathemm → anathema; cantate → caritate; inflare.. → inflare.; scrptum → scriptum; ita. → ita; Caritas ez deo → Caritas ex deo; est. n——— → est..

Topics: Heresy

Cite (SBL): Cod. can. eccl. Afr. 112 (Bruns 1:189; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-112). (abbreviation not yet checked)

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Translation: Translated by Claude from the Latin (Bruns 1839; noisy OCR); compared afterwards with NPNF² 14 ('The Code of Canons of the African Church'), which uses the same Justellus numbers.

Chapter 113

113Bruns 1:190

Item placuit, ut quicumque dixerit ideo nobis gratiam justificationis dari, ut quod facere per liberum jubemur arbitrium, facilius possimus implere per gratiam; tamquam etsi gratia non daretur, non quidem facile, sed tamen possimus etiam sine illa implere divina mandata, anathema sit. De fructibus enim mandatorum dominus loquebatur, ubi non ait: Sine me difficilius potestis facere, sed ait: Sine me nihil potestis facere.

Also it was decided that whoever says that the grace of justification is given to us so that what we are commanded to do by free will we may be able to fulfil more easily by grace, as though, even if grace were not given, we could fulfil the divine commandments without it, though not easily, let him be anathema. For the Lord was speaking of the fruits of the commandments when he did not say, "Without me you can do it with more difficulty," but said, "Without me you can do nothing."

John 15:5 (quotation, high confidence)

Notes and citation

Summary: Anathema on whoever says that grace only makes obedience easier, as if the commandments could be kept without it.

Quotation: John 15:5.

Notes on the original text

Digital text corrected (OCR debris or slip in the digital text (line-start quotation marks, note letters, broken words, misread letters)): placuit, tit quicumque → placuit, ut quicumque; ju— etíflextionis → justificationis; faceré → facere; possinrus → possimus; itplere → implere; grátia → gratia; ilfe → illa; divini → divina; hiandatorum → mandatorum.

Topics: Heresy

Cite (SBL): Cod. can. eccl. Afr. 113 (Bruns 1:190; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-113). (abbreviation not yet checked)

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Translation: Translated by Claude from the Latin (Bruns 1839; noisy OCR); compared afterwards with NPNF² 14 ('The Code of Canons of the African Church'), which uses the same Justellus numbers.

Chapter 114

114Bruns 1:190

Item placuit, quod ait sanctus Joannes apostolus: Si dixerimus, quia peccatum non habemus, nos ipsos seducimus, et veritas in nobis non est; quisquis sic accipiendum putaverit, ut dicat, propter humilitatem oportere dici nos habere peccatum, non quia vere ita est, anathema sit. Sequitur enim apostolus et adjungit: Si autem confessi fuerimus peccata nostra, fidelis est et justus, qui remittat nobis peccata et mundet nos ab omni iniquitate, ubi satis apparet, hoc non tantum humiliter, sed etiam veraciter dici. Poterat enim apostolus dicere: Si dixerimus, non habemus peccatum, nos ipsos extollimus, et humilitas in nobis non est; sed cum ait: Nos ipsos decipimus et veritas in nobis non est, satis ostendit eum, qui dixerit se non habere peccatum, non verum loqui sed falsum.

Also it was decided: what the holy apostle John says, "If we say that we have no sin, we deceive ourselves, and the truth is not in us": whoever thinks this is to be taken so as to say that out of humility we ought to say that we have sin, not because it is truly so, let him be anathema. For the Apostle goes on and adds, "But if we confess our sins, he is faithful and just, who forgives us our sins and cleanses us from all iniquity"; where it is clear enough that this is said not only humbly but also truly. For the Apostle could have said, "If we say we have no sin, we exalt ourselves, and humility is not in us"; but when he says, "We deceive ourselves, and the truth is not in us," he shows clearly enough that whoever says he has no sin speaks not the truth but a falsehood.

1 John 1:8 (quotation, high confidence) · 1 John 1:9 (quotation, high confidence)

Notes and citation

Summary: Anathema on whoever says that the saints confess sin in 1 John 1:8 only out of humility, not truly.

Quotations: 1 John 1:8–9. The words before "Also" in the staged text are the end of Bruns's heading (quoting 1 John 1:8) and are removed.

Notes on the original text

Digital text corrected (OCR debris or slip in the digital text (line-start quotation marks, note letters, broken words, misread letters)): vot isfo est: Si direrimus, quia peccatuti mof - habemus, nos ipsos seducitmus.. Item → Item; Joannes apostolus: $59 diseritnus, → Joannes apostolus: Si dixerimus,; non. → non; sediucimus, → seducimus,; adjungit: S$ autem → adjungit: Si autem; cutu ait Nos → cum ait: Nos; devipimus → decipimus; peccátum, → peccatum,.

Topics: Heresy

Cite (SBL): Cod. can. eccl. Afr. 114 (Bruns 1:190; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-114). (abbreviation not yet checked)

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Translation: Translated by Claude from the Latin (Bruns 1839; noisy OCR); compared afterwards with NPNF² 14 ('The Code of Canons of the African Church'), which uses the same Justellus numbers.

Chapter 115

115Bruns 1:190

Item placuit, ut quicumque dixerit in oratione dominica ideo dicere sanctos: Dimitte nobis debita nostra, ut non pro se ipsis hoc dicant, quia non est eis jam necessaria haec petitio, sed pro aliis qui sunt in suo populo peccatores; et ideo non dicere unumquemque sanctorum: Dimitte mihi debita mea, sed: Dimitte nobis debita nostra; ut hoc pro aliis potius, quam pro se justus petere intelligatur; anathema sit. Sanctus enim et justus erat apostolus Jacobus, cum dicebat: In multis enim offendimus omnes. Nam quare additum est omnes, nisi ut ista sententia conveniret et psalmo, ubi legitur: Ne intres in judicium cum servo tuo, quoniam non justificabitur in conspectu tuo omnis vivens; et in oratione sapientissimi Salomonis: Non est homo, qui non peccabit; et in libro sancti Jobi: In manu omnis hominis signat, ut sciat omnis homo infirmitatem suam; unde etiam Daniel sanctus et justus cum in oratione pluraliter diceret: Peccavimus, iniquitatem fecimus, et cetera quae ibi veraciter et humiliter confitetur: ne putaretur, quemadmodum quidam sentiunt, hoc non de suis, sed de populi sui potius dixisse peccatis, postea dixit: Cum orarem et confiterer peccata mea et peccata populi mei domino deo meo; noluit dicere peccata nostra, sed peccata populi sui dixit et sua, quoniam futuros istos, qui tam male intellegerent, tamquam propheta praevidit.

Also it was decided that whoever says that in the Lord's Prayer the saints say, "Forgive us our debts," not for themselves, because this petition is no longer necessary for them, but for others who are sinners among their people, and that therefore each of the saints does not say, "Forgive me my debts," but "Forgive us our debts," so that the righteous man is understood to ask this for others rather than for himself: let him be anathema. For the apostle James was holy and righteous when he said, "For in many things we all offend." For why was "all" added, unless so that this saying might agree also with the psalm, where we read, "Do not enter into judgment with your servant, for no one living shall be justified in your sight"; and in the prayer of the most wise Solomon, "There is no man who will not sin"; and in the book of holy Job, "He seals the hand of every man, that every man may know his weakness"? Hence also Daniel, holy and righteous, when in prayer he said in the plural, "We have sinned, we have done iniquity," and the rest that he there truly and humbly confesses, lest it be thought, as some think, that he said this not of his own sins but rather of the sins of his people, afterwards said, "When I was praying and confessing my sins and the sins of my people to the Lord my God"; he would not say "our sins", but said the sins of his people and his own, since as a prophet he foresaw those who would come and understand so badly.

Matt 6:12 (quotation, high confidence) · Jas 3:2 (quotation, high confidence) · Ps 143:2 (142:2 LXX) (quotation, high confidence) · 1 Kgs 8:46 (quotation, high confidence) · Job 37:7 (quotation, high confidence) · Dan 9:5 (quotation, high confidence) · Dan 9:20 (quotation, high confidence)

Notes and citation

Summary: Anathema on whoever says that the saints pray "Forgive us our debts" only for others and not for themselves.

Quotations: Matt 6:12; Jas 3:2; Ps 143:2 (LXX 142:2); 1 Kgs 8:46 (3 Kgdms 8:46 LXX); Job 37:7 (in the Latin form "he seals the hand of every man"); Dan 9:5, 20.

Notes on the original text

Digital text corrected (OCR debris or slip in the digital text (line-start quotation marks, note letters, broken words, misread letters)): pro. → pro; petitio, sed pre ahis → petitio, sed pro aliis; popule → populo; JDimitte → Dimitte; fSianctus → Sanctus; Justificabitur → justificabitur; JVom → Non; Jobi: Jm manu → Jobi: In manu; ommis → omnis; homimis → hominis; earictus → sanctus; jostus eum in → justus cum in; plurehiter → pluraliter; feeimts, → fecimus,; sentiunt, hoe non → sentiunt, hoc non; pec catie, → peccatis,; Cumt → Cum; jnei → mei; domizo → domino; dieere → dicere; intellimerent, → intellegerent,.

Topics: Prayer, Heresy

Cite (SBL): Cod. can. eccl. Afr. 115 (Bruns 1:190; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-115). (abbreviation not yet checked)

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Translation: Translated by Claude from the Latin (Bruns 1839; noisy OCR); compared afterwards with NPNF² 14 ('The Code of Canons of the African Church'), which uses the same Justellus numbers.

Chapter 116

116Bruns 1:191

Item placuit, ut quicumque ipsa verba dominicae orationis, ubi dicimus: Dimitte nobis debita nostra, ita volunt a sanctis dici, ut humiliter non veraciter haec dicatur, anathema sit. Quis enim ferat orantem et non hominibus sed ipso domino mentientem, qui labiis sibi dicit dimitti velle, et corde dicit, quae sibi dimittantur, debita non habere.

Also it was decided that whoever wishes that the very words of the Lord's Prayer, where we say, "Forgive us our debts," are said by the saints in such a way that this is said humbly and not truly, let him be anathema. For who would bear one who prays and lies, not to men but to the Lord himself, who says with his lips that he wishes to be forgiven, and says in his heart that he has no debts to be forgiven?

Matt 6:12 (quotation, high confidence) · Isa 29:13 (echo, low confidence)

Notes and citation

Summary: Anathema on whoever says that the saints pray "Forgive us our debts" out of humility and not truly.

The words before "Also" in the staged text are the end of Bruns's heading and are removed.

Notes on the original text

Digital text corrected (OCR debris or slip in the digital text (line-start quotation marks, note letters, broken words, misread letters)): debita nostra. Item → Item; quinque → quicumque; -ipsa → ipsa; oratienis, → orationis,; JDimitte → Dimitte; nostra, ite volunt → nostra, ita volunt; hoec → haec; ferat. → ferat; dieit, → dicit,.

Topics: Prayer, Heresy

Cite (SBL): Cod. can. eccl. Afr. 116 (Bruns 1:191; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-116). (abbreviation not yet checked)

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Translation: Translated by Claude from the Latin (Bruns 1839; noisy OCR); compared afterwards with NPNF² 14 ('The Code of Canons of the African Church'), which uses the same Justellus numbers.

Chapter 117

117Bruns 1:191

Item placuit, quoniam quidem ante aliquot annos in ecclesia plenario concilio constitutum est, ut quaecumque ecclesiae in dioecesi constitutae ante leges de Donatistis latas catholicae factae sunt, ad eas cathedras pertineant per quarum episcopos factum est, ut catholicae unitati communicarent; post leges autem quaecumque communicaverint, illuc pertineant, quo pertinebant, cum essent in parte Donati. Sed quia multae controversiae postea inter episcopos de dioecesibus ortae sunt et oriuntur, quibus tunc minus videtur esse prospectum: nunc isto concilio sancto placuit, ut ubicumque catholica fuit et pars Donati, et ad diversas cathedras pertinebant, quocumque tempore illic unitas facta est vel facta fuerit, sive ante leges sive post leges, ad faerat pertinebat.

Also it was decided: since some years ago it was decreed in the church at a plenary council that whatever churches established in a diocese became catholic before the laws issued about the Donatists should belong to those sees through whose bishops it came about that they entered into communion with catholic unity; but whatever entered into communion after the laws should belong where they belonged when they were in the party of Donatus. But since many controversies have arisen since then, and are arising, among the bishops about dioceses, for which it seems too little provision was made then, it has now been decided by this holy council that wherever there was both a catholic and a Donatist party, and they belonged to different sees, at whatever time unity was made there or shall be made, whether before the laws or after the laws, [the churches] should belong to [the see] to which [the catholic church there] belonged.

Textual problem in this passage: see the notes.

Notes and citation

Summary: Where both catholic and Donatist congregations existed under different sees, a reunited place keeps its existing allegiance, whenever the union was made.

The end of the sentence is corrupt in the edition ("ad faerat pertinebat"); translated by sense with the bracketed words supplied, as the Greek version of the Code also understands it. The earlier plenary council is the one summarized in item 99.

Notes on the original text

Digital text corrected (OCR debris or slip in the digital text (line-start quotation marks, note letters, broken words, misread letters)): constitutum* → constitutum; leyes → leges; communicáverint, → communicaverint,; episcopes → episcopos; mune → nunc; pla cuit, → placuit,; di« versas → diversas; facta. → facta.

Topics: Church office, Heresy

Cite (SBL): Cod. can. eccl. Afr. 117 (Bruns 1:191; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-117). (abbreviation not yet checked)

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Translation: Translated by Claude from the Latin (Bruns 1839; noisy OCR); compared afterwards with NPNF² 14 ('The Code of Canons of the African Church'), which uses the same Justellus numbers.

Chapter 118

118Bruns 1:191

Ita sane, ut si episcopus ex Donatistis ad catholicam unitatem conversus est, aequaliter inter se dividant ea, quae sic fuerint inventae, ubi ambae partes fuerunt; id est, ut alia eam, cathedram pertineant, ad quam catholica quae jam ibt loca ad illàm, alia ad illum pertimeant; ita ut ille dividat, qui amplius temporis in episcopatu habet, et minor eligat. Quod si forte unus fuerit locus, ad eum pertineat, cui vicinior invenitur. Quod si ambabus cathedris aequaliter vicinus est, ad eum pertineat, quem plebs elegerit. Quod si forte antiqui catholici suum episcopum voluerint, et illi suum qui ex Donati parte conversi sunt; plurimorum voluntas paucioribus praeferatur, sin autem partes aequales sunt, majoris temporis episcopo deputetur. Si autem ita plurima loca inveniuntur, in quibus ambae partes fuerunt, ut non possint loca dividi, velut si impari numero fuerint, distributis eis locis qui parem habent numerum, quicumque locus remanserit, hoc in eo servetur quod superius dictum est, cum de uno tractaretur loco,

This indeed, so that if a bishop has been converted from the Donatists to catholic unity, they should divide equally between them the places so found, where both parties were: that is, that some places belong to the one see and others to the other …; so that the one who has more time in the episcopate divides, and the junior chooses. But if perhaps there is a single place, let it belong to the one to whom it is found nearer. But if it is equally near to both sees, let it belong to the one whom the people choose. But if perhaps the old catholics want their bishop, and those who were converted from the party of Donatus want theirs, let the will of the greater number be preferred to the fewer; but if the parties are equal, let it be assigned to the bishop of longer standing. But if so many places are found where both parties were that they cannot be divided, as if they are of uneven number, when the places that make an even number have been distributed, whatever place remains, let what was said above be observed in it, when a single place was treated.

Textual problem in this passage: see the notes.

Notes and citation

Summary: Where a converted Donatist bishop and a catholic bishop have congregations in the same places, they divide them equally: the senior divides and the junior chooses; a single place goes to the nearer see or by the people's choice.

The clause describing the division is corrupt in the edition ("ut alia eam, cathedram pertineant, ad quam catholica quae jam ibt loca ad illàm, alia ad illum pertimeant"); translated by sense and marked "…". The words before "This indeed" in the staged text are the end of Bruns's heading and are removed.

Notes on the original text

Digital text corrected (OCR debris or slip in the digital text (line-start quotation marks, note letters, broken words, misread letters)): tam catholici quam qui. ex Donati parte conversi sunt, —— Ita → Ita; ed$, → ea,; füerint → fuerint; ita nt ille → ita ut ille; qut. → qui; miner → minor; pertineat, eui vicinior → pertineat, cui vicinior; inve« nitur. → invenitur.; aequalitér → aequaliter; vicinos → vicinus; eum. → eum; cá- tholidi → catholici; voluerint, et ilh soum → voluerint, et illi suum; m oca → loca; lecis → locis; remanserit, hoo in → remanserit, hoc in.

Topics: Church office

Cite (SBL): Cod. can. eccl. Afr. 118 (Bruns 1:191; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-118). (abbreviation not yet checked)

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Translation: Translated by Claude from the Latin (Bruns 1839; noisy OCR); compared afterwards with NPNF² 14 ('The Code of Canons of the African Church'), which uses the same Justellus numbers.

Chapter 119

119Bruns 1:192

Item placuit, ut etiamsi quisquam post leges aliquem locum ad catholicam unitatem converterit eumque per triennium nemine repetente retinuerit, ulterius ab eo non repetatur. Si tamen per ipsum triennium fuit episcopus, qui posset repetere, et tacuit, praejudicium patietur. Si autem non fuit, non praejudicetur matrici, sed liceat, cum locus acceperit episcopum quem non habebat, ex ipso die intra triennium repetere, Itemque si fuerit episcopus ad catholicam ex Donati parte conversus, non ei praejudicet praefinitum tempus, sed ex quo die conversus est habeat per triennium potestatem repetendi loca, quae ad ipsam pertinebant cathedram.

Also it was decided that even if anyone after the laws has converted some place to catholic unity and has held it for three years without anyone reclaiming it, it is not to be reclaimed from him afterwards. If, however, during that same three years there was a bishop who could have reclaimed it and kept silent, he shall suffer the loss. But if there was none, let the mother church suffer no loss, but let it be lawful, when the place has received a bishop it did not have, to reclaim it within three years from that very day. And likewise, if a bishop has been converted to the catholic church from the party of Donatus, let the fixed time not prejudice him, but from the day he was converted let him have for three years the power to reclaim the places that belonged to that same see.

Notes and citation

Summary: A place converted and held for three years without challenge stays with the bishop who holds it, with three years from appointment or conversion allowed for claims.

The words before "Also" in the staged text ("[whoever] has possessed it for three years, let no one reclaim it") are the end of Bruns's heading and are removed.

Notes on the original text

Digital text corrected (OCR debris or slip in the digital text (line-start quotation marks, note letters, broken words, misread letters)): triennio possederit, nullus eam repetat. Item → Item; lo—- cum → locum; cufholicam → catholicam; matrci, → matrici,; Item-. que → Itemque; conver- Sus, → conversus,; die.conversus → die conversus; hábeat → habeat.

Topics: Church office

Cite (SBL): Cod. can. eccl. Afr. 119 (Bruns 1:192; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-119). (abbreviation not yet checked)

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Translation: Translated by Claude from the Latin (Bruns 1839; noisy OCR); compared afterwards with NPNF² 14 ('The Code of Canons of the African Church'), which uses the same Justellus numbers.

Chapter 120

120Bruns 1:192

Item placuit, ut quicumque episcopi plebes, quas ad suam cathedram existiment pertinere, non ita repetunt, ut causas suas episcopis judicantibus agant, sed alio retinente irruerint, sive volentibus sive nolentibus plebibus, causae suae detrimentum patiantur. Et quicumque jam hoc fecerunt, si nondum est inter episcopos finita contentio, sed adhuc inde contendunt, ille inde discedat, quem constiterit praetermissis judiciis ecclesiasticis irruisse; nec sibi quisquam blandiatur, si a primate ut retineat literas impetrarit, sed sive habeat literas sive non habeat, conveniat eum qui tenet et ejus literas accipiat, ut eum appareat pacifice tenuisse ecclesiam ad se pertinentem. Si autem ille aliquam quaestionem retulerit, per episcopos judices causa finiatur, sive quos eis primates dederint, sive quos ipsi vicinos ex consensu delegerint.

Also it was decided that whatever bishops do not reclaim the peoples they think belong to their see by pleading their cases before bishops as judges, but break in while another holds them, whether the peoples are willing or unwilling, shall suffer the loss of their case. And whoever have already done this, if the dispute between the bishops is not yet ended but they are still contending over it, let the one withdraw who is shown to have broken in, passing over the church's courts. Nor let anyone flatter himself if he has obtained letters from the primate to retain it; but whether he has letters or not, let him summon the one who holds it and receive his letters, so that it may appear that he held peacefully the church belonging to him. But if the other raises any question, let the case be ended by bishops as judges, either those whom the primates give them, or neighbours whom they themselves choose by agreement.

Notes and citation

Summary: A bishop who seizes congregations he claims instead of taking the case to episcopal judges loses his case.

Notes on the original text

Digital text corrected (OCR debris or slip in the digital text (line-start quotation marks, note letters, broken words, misread letters)): causas.suas → causas suas; retipente → retinente; volentibus.sive → volentibus sive; blandiatur, 8i a → blandiatur, si a; et-ejus → et ejus; retuleri, → retulerit,.

Topics: Church office

Cite (SBL): Cod. can. eccl. Afr. 120 (Bruns 1:192; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-120). (abbreviation not yet checked)

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Translation: Translated by Claude from the Latin (Bruns 1839; noisy OCR); compared afterwards with NPNF² 14 ('The Code of Canons of the African Church'), which uses the same Justellus numbers.

Chapter 121

121Bruns 1:192

Item placuit, ut quicumque negligunt loca ad suam cathedram pertinentia in catholicam unitatem lucrari, conveniantur a diligentibus vicinis episcopis, ut id agere non morentur; quod si intra sex menses a die conventionis non effecerint, qui potuerit ea lucrari, ad ipsum pertineant: ita sane, ut si ille ad quem pertinuisse videbantur probare potuerit magis illius electam negligentiam ab haereticis, ut impune ibi sint, et suam diligentiam fuisse praeventam, ut eo modo ejus cura sollicitior vitaretur; cum hoc judices episcopi cognoverint, suae cathedrae loca restituant. Sane si episcopi, inter quos causa versatur, diversarum provinciarum sunt, ille primas det judices, in cujus provincia est locus, de quo contenditur; si autem ex communi placito vicinos judices elegerint, aut unus eligatur aut tres: ut si tres elegerint, omnium sententiam sequantur, aut duorum. [122] A judicibus autem, quos communis consensus elegerit, non liceat provocare; et quisquis provocatus repertus fuerit per contumaciam nolle obtemperare judicibus, cum hoc primae sedis episcopo fuerit probatum, det literas, ut nullus ei communicet episcoporum donec obtemperet. [123] Si in matricibus cathedris episcopus negligens fuerit adversus haereticos, conveniatur a vicinis episcopis diligentibus, et ei sua negligentia demonstretur ut se excusare non possit. Quod si ex die quo convenitur intra sex menses, si in ejus provincia executio fuerit, et non eos ad unitatem catholicam convertendos curaverit, non ei communicetur donec adimpleat. Si autem executor ad loca non venerit, non adscribatur episcopo.

Also it was decided that whoever neglect to win for catholic unity the places belonging to their see are to be summoned by diligent neighbouring bishops, so that they do not delay to do it; and if within six months from the day of the summons they have not done it, the places are to belong to whoever is able to win them; provided indeed that if the one to whom they seemed to belong can prove that rather the other's chosen neglect toward the heretics was arranged so that they might remain there unpunished, and that his own diligence had been forestalled, so that in this way his more careful attention might be avoided: when the bishop judges have examined this, let them restore the places to his see. If indeed the bishops between whom the case lies are of different provinces, let the primate in whose province the disputed place lies give judges; but if by common agreement they choose neighbouring judges, let either one or three be chosen; so that if they choose three, they follow the sentence of all, or of two. [122] From the judges whom common consent has chosen it is not permitted to appeal; and whoever is found, when appealed against, through contumacy unwilling to obey the judges, when this has been proved to the bishop of the first see, let him give letters that none of the bishops communicate with him until he obeys. [123] If in the mother sees a bishop has been negligent against the heretics, let him be summoned by diligent neighbouring bishops, and his negligence shown to him so that he cannot excuse himself. But if within six months from the day he is summoned, if there has been execution in his province, he has not taken care to convert them to catholic unity, let no one communicate with him until he fulfils it. But if the executor has not come to the places, let it not be imputed to the bishop.

Notes and citation

Summary: A bishop who neglects to win his Donatist places within six months of a warning loses them; no appeal lies from judges chosen by consent; a bishop negligent against heretics is excluded from communion.

The sentence about the proof of collusion is obscure in the Latin; translated by sense.
Items 122 and 123 begin inside this staged ref; their numerals and headings ("That the sentence of chosen judges is not to be despised"; "That a bishop who neglects his diocese be deprived of communion") are removed and the starts are marked [122] and [123]. "Execution": the enforcement of the imperial laws by an official (executor).

Notes on the original text

Digital text corrected (OCR debris or slip in the digital text (line-start quotation marks, note letters, broken words, misread letters)): conveniautur e diligentibus → conveniantur a diligentibus; victis → vicinis; agere. → agere; intrà → intra; ille ed quem → ille ad quem; vere, satur, → versatur,; sunt, ile primas → sunt, ille primas; de pro contenditur; → de quo contenditur;; sententiam. → sententiam; CX XH. Quod electorum judicum sententia sperni non debeat. → [122]; non. → non; CX XIII. Ut si episcopus neglizat suam dioecesim, communione. 0 grivetur. → [123]; ejus. → ejus; epi- SCOpo. → episcopo..

Topics: Church office, Heresy

Cite (SBL): Cod. can. eccl. Afr. 121 (Bruns 1:192; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-121). (abbreviation not yet checked)

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Translation: Translated by Claude from the Latin (Bruns 1839; noisy OCR); compared afterwards with NPNF² 14 ('The Code of Canons of the African Church'), which uses the same Justellus numbers.

Chapter 124

124Bruns 1:193

Si autem probatum fuerit, eum de communione illorum fuisse mentitum, dicendo eos communicasse, quos eo sciente non communicasse constiterit, etiam episcopatum amittat.

But if it is proved that he lied about their communion, saying that they had communicated when it is established that, to his knowledge, they had not communicated, let him lose his episcopate too.

Notes and citation

Summary: A bishop who falsely claims that Donatists had entered into communion with him loses his see.

Bruns's heading reads "On bishops who [falsely say] that Donatists have communicated"; the opening of the item seems to be lost, and the text as printed begins with this sentence.

Notes on the original text

Digital text corrected (OCR debris or slip in the digital text (line-start quotation marks, note letters, broken words, misread letters)): illrum → illorum; sciente.non → sciente non.

Topics: Church office

Cite (SBL): Cod. can. eccl. Afr. 124 (Bruns 1:193; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-124). (abbreviation not yet checked)

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Translation: Translated by Claude from the Latin (Bruns 1839; noisy OCR); compared afterwards with NPNF² 14 ('The Code of Canons of the African Church'), which uses the same Justellus numbers.

Chapter 125

125Bruns 1:193

Item placuit, ut presbyteri, diaconi vel ceteri inferiores clerici in causis quas habuerint, si de judiciis episcoporum suorum questi fuerint, vicini episcopi eos audiant et inter eos quidquid est finiant, adhibiti ab eis ex consensu episcoporum suorum. Quod si et ab eis provocandum putaverint, non provocent nisi ad Africana concilia vel ad primates provinciarum suarum; ad transmarina autem qui putaverit appellandum, a nullo intra Africam in communionem suscipiatur.

Also it was decided that presbyters, deacons, or other lower clerics, in the cases they have, if they complain of the judgments of their own bishops, are to be heard by the neighbouring bishops, called in by them with the consent of their own bishops, and these are to settle whatever is between them. But if they think they should appeal from them too, let them not appeal except to African councils or to the primates of their provinces; but whoever thinks he should appeal overseas is not to be received into communion by anyone within Africa.

Notes and citation

Summary: Clerics may appeal from their bishops to neighbouring bishops, then to African councils or primates, but anyone appealing overseas is excommunicated in Africa.

Directed against appeals to Rome (compare the case of Apiarius, item 138).

Notes on the original text

Digital text corrected (OCR debris or slip in the digital text (line-start quotation marks, note letters, broken words, misread letters)): comiunionem → communionem.

Topics: Church office

Cite (SBL): Cod. can. eccl. Afr. 125 (Bruns 1:193; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-125). (abbreviation not yet checked)

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Translation: Translated by Claude from the Latin (Bruns 1839; noisy OCR); compared afterwards with NPNF² 14 ('The Code of Canons of the African Church'), which uses the same Justellus numbers.

Chapter 126

126Bruns 1:194

Item placuit, ut quicumque episcoporum necessitate periclitantis pudicitiae virginalis, cum vel petitor potens vel raptor aliquis formidatur, vel si etiam aliquo mortis periculoso scrupulo compuncta fuerit, ne non velata moriatur, aut exigentibus parentibus aut his ad quorum curam pertinet velaverit virginem seu velavit intra viginti quinque annos aetatis, non ei obsit concilium, quod de isto annorum numero constitutum est.

Also it was decided that if any bishop, by necessity, when a virgin's chastity is in danger, when either a powerful suitor or some abductor is feared, or if she has been pricked by some dangerous anxiety of death, lest she die unveiled, at the demand of her parents or of those whose care she is in, veils or has veiled a virgin under twenty-five years of age, the council which was decreed about that number of years shall not count against him.

Notes and citation

Summary: In danger of abduction or of death, a bishop may veil a virgin under twenty-five despite the age rule.

The age rule is Breviary of Hippo canon 1 (Carthage 397). "Veil": consecrate as a virgin.

Notes on the original text

Digital text corrected (OCR debris or slip in the digital text (line-start quotation marks, note letters, broken words, misread letters)): exXigentibus → exigentibus.

Topics: Church office

Cite (SBL): Cod. can. eccl. Afr. 126 (Bruns 1:194; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-126). (abbreviation not yet checked)

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Translation: Translated by Claude from the Latin (Bruns 1839; noisy OCR); compared afterwards with NPNF² 14 ('The Code of Canons of the African Church'), which uses the same Justellus numbers.

Chapter 127

127Bruns 1:194

Item placuit, ne diutius universi episcopi qui ad concilium congregati sunt tenerentur, ab universo concilio judices ternos de singulis provinciis eligi. Et electi sunt de provincia Carthaginensi Vincentius, Fortunatianus et Clarus; de provincia Numidia Alypius, Augustinus et Restitutus; de provincia Byzacena cum sancto sene Donatiano primate Cresconius, Jocundus et Aemilianus; de Mauritania Sitiphensi Severianus, Asiaticus et Donatus; de provincia Tripolitana Plautius, qui ex more legatus unus est missus; qui omnes cum sancto sene Aurelio universa cognoscant, e quo petiit universum concilium, ut cunctis sive gestis quae confecta jam sunt, seu epistolis ipse subscribat. Et subscripserunt: Aurelius episcopus ecclesiae Carthaginensis huic decreto consensi et praelecto subscripsi. Similiter et ceteri subscripserunt. Item huic concilio interfuit ecclesiae Romanae legatio.

Also it was decided, so that all the bishops gathered for the council might not be detained longer, that judges be chosen by the whole council, three from each province. And there were chosen from the province of Carthage Vincent, Fortunatianus, and Clarus; from the province of Numidia Alypius, Augustine, and Restitutus; from the province of Byzacena, with the holy old man Donatian the primate, Cresconius, Jocundus, and Aemilianus; from Mauretania Sitifensis Severianus, Asiaticus, and Donatus; from the province of Tripolitania Plautius, who by custom was sent as the one legate; that all these, with the holy old man Aurelius, may examine everything; from whom the whole council asked that he himself subscribe all the proceedings already drawn up, or letters. And they subscribed: I, Aurelius, bishop of the church of Carthage, have consented to this decree and, after it was read, have subscribed. Likewise the others also subscribed. Also, a legation of the Roman church was present at this council.

Notes and citation

Summary: A committee of three judges from each province, with Aurelius, is chosen to finish the council's business.

Notes on the original text

Digital text corrected (OCR debris or slip in the digital text (line-start quotation marks, note letters, broken words, misread letters)): Vincentius,. → Vincentius,; Numidia' → Numidia; ) et → et; qui. → qui; ipse subscribat. Xt subscripserunt; → ipse subscribat. Et subscripserunt:; huie → huic; subscrips:. → subscripsi.; | Item → Item; liic → huic.

Topics: Church office

Cite (SBL): Cod. can. eccl. Afr. 127 (Bruns 1:194; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-127). (abbreviation not yet checked)

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Translation: Translated by Claude from the Latin (Bruns 1839; noisy OCR); compared afterwards with NPNF² 14 ('The Code of Canons of the African Church'), which uses the same Justellus numbers.

Chapter 128

128Bruns 1:195

Placuit omnibus: quoniam superioribus conciliorum decretis de personis, quae admittendae sunt ad accusationem clericorum, jam constitutum est, et quae personae non admitterentur non expressum est, idcirco definimus eum rite ad accusationem non admitti, qui posteaquam excommunicatus fuerit, in ipsa adhuc excommunicatione constitutus, sive sit clericus sive laicus, accusare voluerit.

It was decided by all: since by the earlier decrees of councils it has already been decreed concerning the persons who are to be admitted to accuse clerics, but it was not expressed which persons are not to be admitted, we therefore define that one is rightly not admitted to accusation who, after being excommunicated and while still under that excommunication, whether he is a cleric or a layman, wishes to accuse.

Notes and citation

Summary: No one under excommunication may bring an accusation.

Notes on the original text

Digital text corrected (OCR debris or slip in the digital text (line-start quotation marks, note letters, broken words, misread letters)): quae. → quae; Accusationem → accusationem.

Topics: Church office

Cite (SBL): Cod. can. eccl. Afr. 128 (Bruns 1:195; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-128). (abbreviation not yet checked)

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Translation: Translated by Claude from the Latin (Bruns 1839; noisy OCR); compared afterwards with NPNF² 14 ('The Code of Canons of the African Church'), which uses the same Justellus numbers.

128.0Bruns 1:194

Post consulatum gloriosissimorum imperatorum Honorii XII. et Theodosii VIII. augustorum, III. Kalendas Junias, Carthagine in secretario basilicae restitutae, cum Aurelius episcopus una cum Faustino ecclesiae Potentinae provinciae Italiae Piceni, legato Romanae ecclesiae, Vincentio Culusitana, Fortunatiano Neapolitano, Mariano Uzipparensi, Adeodato Simidico, Pentadio Carpitano, Rufiniano Muzucensi, Praetextato Sicilibensi, Quodvultdeo Vetensi, Candido Abbiritano, Galloniano Uticensi legatis provinciae proconsularis; Alypio Tagastensi, Augustino Hipponensium Regiorum et Possidio Calamensi legatis provinciae Numidiae; Maximiano Aquensi, Jocundo Suffetulensi et Hilariano Horreocellorum legatis provinciae Byzacenae; Novato Sitiphensi et Leone Moctensi legatis provinciae Mauritaniae Sitiphensis; Ninello Rusurrensi, Laurentio Icositano et Numeriano Rusguniensi legatis provinciae Mauritaniae Caesariensis, ab universali concilio judicibus delectis, adstantibus diaconis consedisset, et quibusdam peractis multi episcopi ceterorum peragendorum moras se conquererentur sustinere non posse, et ad proprias ecclesias festinarent; placuit universo concilio, ut ab omnibus eligerentur de singulis quibusque provinciis, qui propter alia peragenda residerent. Et factum est ut hi adessent, quorum subscriptiones eos adfuisse testantur.

After the consulship of the most glorious emperors Honorius, for the twelfth time, and Theodosius, for the eighth time, Augusti, on the third day before the Kalends of June, at Carthage, in the sacristy of the Basilica Restituta, when Bishop Aurelius had taken his seat together with Faustinus of the church of Potentia in the province of Picenum in Italy, legate of the Roman church; Vincent of Culusi, Fortunatianus of Neapolis, Marianus of Uzippari, Adeodatus of Simidica, Pentadius of Carpi, Rufinianus of Muzuca, Praetextatus of Sicilibba, Quodvultdeus of Veta, Candidus of Abbir, and Gallonianus of Utica, legates of the proconsular province; Alypius of Thagaste, Augustine of Hippo Regius, and Possidius of Calama, legates of the province of Numidia; Maximianus of Aquae, Jocundus of Sufetula, and Hilarianus of Horrea Coelia, legates of the province of Byzacena; Novatus of Sitifis and Leo of Mocta, legates of the province of Mauretania Sitifensis; Ninellus of Rusucurru, Laurentius of Icosium, and Numerianus of Rusguniae, legates of the province of Mauretania Caesariensis, judges chosen by the general council, the deacons standing by; and when some business had been done, and many bishops complained that they could not bear the delays of what remained to be done and were hastening to their own churches, it was decided by the whole council that some be chosen by all from each province to remain for the rest of the business. And it came about that those were present whose subscriptions testify that they were present.

Notes and citation

Summary: Notice of the session of 30 May 419 held by the judges chosen from each province, with the Roman legate Faustinus.

Carthage, 30 May 419 (after the twelfth consulship of Honorius and the eighth of Theodosius). The forms of the place names follow the usual identifications; several are uncertain.

Notes on the original text

Digital text corrected (OCR debris or slip in the digital text (line-start quotation marks, note letters, broken words, misread letters)): Honmorii → Honorii; XII.. → XII.; episcopus unà cum → episcopus una cum; eoclesiae, → ecclesiae,; Mariano. → Mariano; Simidico 1 9), → Simidico,; 'Tagastensi, → Tagastensi,; Joeundo → Jocundo; Horreocellorum') → Horreocellorum; fsitiphensis; → Sitiphensis;; concilio.judicibus → concilio judicibus; deiectis, → delectis,; omni-. bus → omnibus.

Topics: Church office

Cite (SBL): Cod. can. eccl. Afr. 128.0 (Bruns 1:194; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-128-0). (abbreviation not yet checked)

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Translation: Translated by Claude from the Latin (Bruns 1839; noisy OCR); compared afterwards with NPNF² 14 ('The Code of Canons of the African Church'), which uses the same Justellus numbers.

Chapter 129

129Bruns 1:195

Item placuit, ut omnes servi vel proprii liberti ad accusationem non admittantur, vel omnes, quos ad accusanda publica crimina leges publicae non admittunt, omnes etiam infamiae maculis aspersi, id est histriones ac turpitudinibus subjectae personae, haeretici etiam sive pagani sive Judaei; sed tamen omnibus, quibus accusatio denegatur, in causis propriis accusandi licentia non neganda.

Also it was decided that all slaves or one's own freedmen are not to be admitted to accusation, nor all whom the public laws do not admit to accuse public crimes, and also all who are stained with the marks of infamy, that is, actors and persons subject to disgraceful practices, and also heretics, or pagans, or Jews; but nevertheless, to all to whom accusation is denied, the freedom to accuse in their own cases is not to be denied.

Notes and citation

Summary: Slaves, freedmen of the accused, the infamous, heretics, pagans, and Jews may not accuse clerics except in their own causes.

Translated as written.

Notes on the original text

Digital text corrected (OCR debris or slip in the digital text (line-start quotation marks, note letters, broken words, misread letters)): -placuit, → placuit,; omnes. → omnes; seryi → servi; accusaijoBem nen adnnttantur, → accusationem non admittantur,; emnes, → omnes,; ad'accusanda → ad accusanda; neganda. xm → neganda..

Topics: Church office

Cite (SBL): Cod. can. eccl. Afr. 129 (Bruns 1:195; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-129). (abbreviation not yet checked)

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Translation: Translated by Claude from the Latin (Bruns 1839; noisy OCR); compared afterwards with NPNF² 14 ('The Code of Canons of the African Church'), which uses the same Justellus numbers.

Chapter 130

130Bruns 1:195

Item placuit ut quotiescumque clericis ab accusatoribus multa crimina objiciuntur, et unum ex ipsis, de quo prius egerint, probare non valuerint, ad cetera jam non admittantur.

Also it was decided that whenever many crimes are charged against clerics by accusers, and they cannot prove the one of them which they brought first, they are not to be admitted to the rest.

Notes and citation

Summary: An accuser who fails to prove his first charge against a cleric may not proceed to others.

Notes on the original text

Digital text corrected (OCR debris or slip in the digital text (line-start quotation marks, note letters, broken words, misread letters)): ÉKtem. → Item; probare. → probare.

Topics: Church office

Cite (SBL): Cod. can. eccl. Afr. 130 (Bruns 1:195; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-130). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-council-carthage-419-codex-130) · Report an error

Translation: Translated by Claude from the Latin (Bruns 1839; noisy OCR); compared afterwards with NPNF² 14 ('The Code of Canons of the African Church'), which uses the same Justellus numbers.

Chapter 131

131Bruns 1:195

Testes autem ad testimonium non admittendos, qui nec ad accusationem admitti praecepti sunt, vel etiam quos ipse accusator de sua domo produxerit. Ad testimonium autem intra annos quatuordecim aetatis suae non admittantur.

Witnesses, moreover, are not to be admitted to testify who have been ordered not to be admitted to accusation, or those whom the accuser himself has produced from his own household. Nor are those under fourteen years of age to be admitted to testify.

Notes and citation

Summary: Those barred from accusing, members of the accuser's household, and children under fourteen may not be witnesses.

Notes on the original text

Digital text corrected (OCR debris or slip in the digital text (line-start quotation marks, note letters, broken words, misread letters)): nec ed accusationem → nec ad accusationem.

Topics: Church office

Cite (SBL): Cod. can. eccl. Afr. 131 (Bruns 1:195; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-131). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-council-carthage-419-codex-131) · Report an error

Translation: Translated by Claude from the Latin (Bruns 1839; noisy OCR); compared afterwards with NPNF² 14 ('The Code of Canons of the African Church'), which uses the same Justellus numbers.

Chapter 132

132Bruns 1:195

Item placuit, ut si quando episcopus dicit aliquem sibi soli proprium crimen fuisse confessum atque ille neget et poenitere noluerit; non putet ad injuriam suam episcopus pertinere, quod illi soli non creditur, etsi scrupulo propriae conscientiae se dicit neganti nolle communicare.

Also it was decided that if ever a bishop says that someone has confessed a crime of his to him alone, and that person denies it and will not do penance, the bishop is not to think it an injury to himself that he alone is not believed, even if he says that, from the scruple of his own conscience, he will not communicate with the one who denies it.

Notes and citation

Summary: A bishop's unsupported report of a private confession is not enough to condemn one who denies it.

The words before "Also" in the staged text are the end of Bruns's heading ("[If a bishop] says a crime was confessed to him alone") and are removed.

Notes on the original text

Digital text corrected (OCR debris or slip in the digital text (line-start quotation marks, note letters, broken words, misread letters)): 80li. criinen. dicit esse confessum.: Item → Item; sibí → sibi; communicare. ) → communicare..

Topics: Church office

Cite (SBL): Cod. can. eccl. Afr. 132 (Bruns 1:195; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-carthage-419-codex/93/#p-132). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-council-carthage-419-codex-132) · Report an error

Translation: Translated by Claude from the Latin (Bruns 1839; noisy OCR); compared afterwards with NPNF² 14 ('The Code of Canons of the African Church'), which uses the same Justellus numbers.